Amsal 20:1-2

20:1 Wine ¹  is a mocker ²  and strong drink is a brawler;

whoever goes astray by them is not wise. ³ 

20:2 The king’s terrifying anger ⁴  is like the roar of a lion;

whoever provokes him ⁵  sins against himself. ⁶ 

Yesaya 5:11-12

5:11 Those who get up early to drink beer are as good as dead, ⁷ 

those who keep drinking long after dark

until they are intoxicated with wine. ⁸ 

5:12 They have stringed instruments, ⁹  tambourines, flutes,

and wine at their parties.

So they do not recognize what the Lord is doing,

they do not perceive what he is bringing about. ¹⁰ 

Yesaya 28:7-8

28:7 Even these men ¹¹  stagger because of wine,

they stumble around because of beer –

priests and prophets stagger because of beer,

they are confused ¹²  because of wine,

they stumble around because of beer;

they stagger while seeing prophetic visions, ¹³ 

they totter while making legal decisions. ¹⁴ 

28:8 Indeed, all the tables are covered with vomit;

no place is untouched. ¹⁵ 

Hosea 7:5-7

7:5 At the celebration ¹⁶  of their king, ¹⁷ 

his princes become inflamed ¹⁸  with wine;

they conspire ¹⁹  with evildoers.

7:6 They approach him, all the while plotting against him.

Their hearts are like an oven;

their anger smolders all night long,

but in the morning it bursts into a flaming fire.

7:7 All of them are blazing like an oven;

they devour their rulers.

All of their kings fall –

and none of them call on me!

[20:1]  ¹ sn The drinks are wine and barley beer (e.g., Lev 10:9; Deut 14:26; Isa 28:7). These terms here could be understood as personifications, but better as metonymies for those who drink wine and beer. The inebriated person mocks and brawls.

[20:1]  ² tn The two participles לֵץ (lets, “mocker”) and הֹמֶה (homeh, “brawler”) are substantives; they function as predicates in the sentence. Excessive use of intoxicants excites the drinker to boisterous behavior and aggressive attitudes – it turns them into mockers and brawlers.

[20:1]  ³ sn The proverb does not prohibit the use of wine or beer; in fact, strong drink was used at festivals and celebrations. But intoxication was considered out of bounds for a member of the covenant community (e.g., 23:20-21, 29-35; 31:4-7). To be led astray by their use is not wise.

[20:2]  ⁴ tn Heb “the terror of a king” (so ASV, NASB); The term “terror” is a metonymy of effect for cause: the anger of a king that causes terror among the people. The term “king” functions as a possessive genitive: “a king’s anger” (cf. NIV “A king’s wrath”; NLT “The king’s fury”).

[20:2]  ⁵ tn The verb מִתְעַבְּרוֹ (mit’abbÿro) is problematic; in the MT the form is the Hitpael participle with a pronominal suffix, which is unusual, for the direct object of this verb usually takes a preposition first: “is angry with.” The LXX rendered it “angers [or, irritates].”

[20:2]  ⁶ sn The expression “sins against himself” has been taken by some to mean “forfeits his life” (so NAB, NASB, NIV, NRSV) or “endangers his life” (cf. NCV, NLT). That may be the implication of getting oneself in trouble with an angry king (cf. TEV “making him angry is suicide”).

[5:11]  ⁷ tn Heb “Woe [to] those who arise early in the morning, [who] chase beer.”

[5:11]  ⁸ tn Heb “[who] delay until dark, [until] wine enflames them.”

[5:11]  sn This verse does not condemn drinking per se, but refers to the carousing lifestyle of the rich bureaucrats, made possible by wealth taken from the poor. Their carousing is not the fundamental problem, but a disgusting symptom of the real disease – their social injustice.

[5:12]  ⁹ tn Two types of stringed instruments are specifically mentioned in the Hebrew text, the כִּנּוֹר (kinnor, “zither”) and נֶבֶל (nevel, “harp”).

[5:12]  ¹⁰ tn Heb “the work of the Lord they do not look at, and the work of his hands they do not see.” God’s “work” can sometimes be his creative deeds, but in this context it is the judgment that he is planning to bring upon his people (cf. vv. 19, 26; 10:12; 28:21).

[28:7]  ¹¹ tn Heb “these.” The demonstrative pronoun anticipates “priests and prophets” two lines later.

[28:7]  ¹² tn According to HALOT 135 s.v. III בלע, the verb form is derived from בָּלַע (bala’, “confuse”), not the more common בָּלַע (“swallow”). See earlier notes at 3:12 and 9:16.

[28:7]  ¹³ tn Heb “in the seeing.”

[28:7]  ¹⁴ tn Heb “[in] giving a decision.”

[28:8]  ¹⁵ tn Heb “vomit, without a place.” For the meaning of the phrase בְּלִי מָקוֹם (bÿli maqom, “without a place”), see HALOT 133 s.v. בְּלִי.

[7:5]  ¹⁶ tn Heb “the day of” (so KJV, NAB, NASB, NRSV); NIV “On the day of the festival of our king”; NLT “On royal holidays.”

[7:5]  ¹⁷ tc The MT preserves the awkward 1st person common plural suffix reading מַלְכֵּנוּ (malakenu, “our king”). The BHS editors suggest reading the 3rd person masculine plural suffix מַלְכָּם (malkam, “their king”; so CEV), as reflected in the Aramaic Targum.

[7:5]  ¹⁸ tc The MT vocalizes the consonants החלו as הֶחֱלוּ a Hiphil perfect 3rd person common plural from I חָלָה (“to become sick”). However, this is syntactically awkward. The BHS editors suggest revocalizing it as Hiphil infinitive construct + 3rd person masculine singular suffix from חָלַל (khalal, “to begin”) or Hiphil perfect 3rd person common plural from חָלַל. For a discussion of this textual problem, see D. Barthélemy, ed., Preliminary and Interim Report on the Hebrew Old Testament Text Project, 5:240.

[7:5]  tn Heb “when their king began [to reign].”

[7:5]  ¹⁹ tn Heb “he joined hands”; NCV “make agreements.”